AGENDA

1. Freedom of speech and human rights issues in modern China; its plight and infringement by the CCP and how we can counteract to this suppression. This problem now exists more acutely in CCP’s control and constant quarantine of the Internet, the last remaining frontier of any possible outlet and venues for free distribution of information and public opinions.

2. The current status quo of greater China, i.e. Tibet, Xinjiang, Inner Mongolia, and former Manchuria, a.k.a. Dong San Sheng. Understandably that it is a fact de jure that these territories are comprehensively parts of whole China, it is nonetheless a critical act of overlordship and therefore hegemony upper the indigenous population. The oppressions are especially poignant in Tibet and Xinjiang, where local ethnic groups are under severe monitoring and exploitation, e.g. Islam is not allowed to be practiced in Chinese run schools in Xinjiang; local populations are being pushed to backward and rustic slums and villages, whereas modern high-rises and urban facilities are built for the extinguished and privileged Chinese, who mostly have CCP connections. This is most ostensible in the capital of Xinjiang, Urumqi; Tibetan Buddhism is being state-run and His Holiness, Dalai Lama is forced in exile, who is being almost dubbed as a “separatist/potential terrorist” by the spokesman of CCP on the day of opening up the new railroad station in the capital of Tibet, Lhasa. So-called autonomy is a sham which leads to an intrinsic cultural decline of indigenous culture and the marginalization of local population. This is an utter Imperial gesture by CCP’s own standard.

3. CCP’s bellicose and coercive gesture toward neighboring countries especially Taiwan, Japan, and Southeast Pacific island nations, which poses potential threats in terms of global peace and stability. The only effective counterbalance to check its power is the United States, whose own geopolitical interests in the Western Pacific is also immense, to wit, The Island of Guam, which is a territory of U.S., along with close allies, such as Taiwan, Japan, and others, are the only effective means of military containment should a possible naval conflict initiated by China’s ambitious designs toward the Pacific be materialized.

4. The well-being and soundness of our national and cultural integrity. This, I think, is the most important issue because it is really the root of everything. The multifarious facets and social phenomena are all nothing but a manifestation of the nation’s spiritual constitution. And it is precisely which the leaders and the governing entity are responsible of. The end produce is a people, a society, a culture and a nation-state which we comprehensively known as a civilization. Given the premise that the CCP is the current incumbent governing body whose totalitarian measures had reached its peak in Mao’s era, and only modestly and superficially toned-down in a Communist revisionist way. We have to ask the question: are we complacent with its ways of dictatorial government? This, I think, is the most fundamental concern for a decent individual of any nationalities. Without which, one cannot called oneself a morally responsible citizen, the very fact that is intrinsically lacking among the brainwashed people of PRC. Is China making head-on advancement in the material realm at the expense of a spirit that is withering? The end result is that of a hollow people with no substance, character, and honor. To install this fundamental awareness is at the core of schooling, which the CCP’s methods of education system has utterly failed to address, and instead, inculcates a people with blind faith and allegiance toward the Party and Big Brother.

5. How to snowball the discontents and indignation among disenchanted individuals into an effective body that’s capable of initiating real momentum. It is a fact that many are angry at the current ruling party of China, but are unable to do anything out of fear and retaliation from the CCP. Their throat are cut so they cannot speak out, their hearing are muted because there are nothing to hear about. We need to address this issue and devise ways to amass these scattering disaffected elements into a unifying organization, whose ultimate aim is to redeem China from a spiritual and moral degeneration.

Correspondence with a Chinese Royalist

平里兄台鉴

在与兄多次交流后渐识兄之睿见。小弟在此有一事尚未明晰，故与兄商榷，望指正。

有鉴于当下乾坤势态已欲趋全球化的二十一世纪的前提，如君所阐述的君宪制是否还能在华夏神州有可栽培的土壤。固然吾千年帝国之实的确在悠悠历史长河中曾扮演了举足轻重的地位，但纵观吾国近代史却充斥着王位争霸而引发的征战，以至生灵涂炭。自太平天国与大清王朝争雄起，至袁世凯称帝三月而在四面楚歌的讨伐下被迫推位，帝王之称谓实以被玷污，stigmatized. 故之后的政治理论基础乃建立在批判皇权的基础上以施更符合当代性的党权。当然两者孰对孰否尚有待辩证，而当我们仍在辩论时，老毛子却以率先带上了那驾凌万物之上的“皇冠”，对此我想林彪那恶心无比的颂词足以论证中共党权的伪善。

在本人为一儒家本位论者和身在二十一世纪的的前提下，我并不排斥君之见解，因人权与思想自由为你我共同的天赐；又如论语所述“子曰：为政以德，譬如北辰。居其所而众星共之”实可为君宪制的最高理想，我非常支持仁兄的文化意识传承感以及道德伦理的终极关怀。

然而，在红祸乱华至今以及现代全球化的今天，在向往吾国吾民的道德价值观的重建理想下，兄将以何手段使众人信服某“真命天子”将降临人世而建立新秩序。兄之保皇主义royalist的立场将如何使人民接受？如英国，日本，欧洲诸邦，及亚非等地的王道都几乎是千年命脉而得以使多数民众世代成服至今。但吾国的王道命脉却早已被阉割数劫而实难得以重建。故是否因在此前提下采纳那些更现代的宪政议会制？顺便提到，今日尼泊尔的王道不知祸福如何，昨日看BBC新闻其王国以被毛贼之流煽动的暴乱险至无政府状态。

总言之，兄之右倾保守立场我非常赞成，即，维护文明的内在固有机制，文化，秩序，道德，及价值观而得以合乎于“道”与“理”。

知識與智慧

擁有汗牛充棟的知識的人﹐滿腹經綸﹐博古通今﹐但他未必擁有智慧。
沒有什麼知識的人﹐沒受過什麼教育的人﹐他可能卻充滿了睿智。
故知識與智慧的區別可謂天壤之別。一個人可以讀一輩子的書﹐教一輩子的書﹐他被稱為所謂的「知識分子」﹐他可能僅僅為一位知識工作者。他未必具備對事務的剖析力與判斷力﹐他的功能只是作一發音機耳。

而智慧則是對人世現象及形態的理解力﹐和自我的獨立意志。也就是說對「道」的體悟後所做的相應事務及選擇。

故知識只不過是人們獲得智慧的一個載體﹐媒介(means) ﹐而不是終極目標(end) 。

大人國與小人國

大人因為精神與物質的富有所以慷慨。大人因為受了高等教育所以仁慈。小人因為貧窮所以吝嗇。小人因為沒有接受良好教育所以野蠻而且粗俗。故儒家的啟蒙教育《三字經》就闡述﹕「玉不琢﹐不成器。人不學﹐不知義」。

而大人與小人皆為人﹐故可謂同根。他們的區別乃後天的產物。在人類漫長的歷史長河中﹐大人的祖先亦曾是小人。而小人的祖先亦可能是大人。而決定人的「大」和「小」的關鍵因素並不是人們所以為的那麼不可琢磨。他的決定因素就是經濟體制與意識形態。故窮人是沒有本錢和能力去成為儒家思想中的具備了「仁」﹐「德」﹐「禮」的君子。他們日出而耕﹐日落而息﹐思想意識形態對他們僅僅是個纍贅。以此足可證明大人與小人的比率和國民經濟和教育體制有著密切的關係。廣大赤貧的第三世界即是「小人成堆」的小人國﹐而發達國家即是人才輩出的謙謙君子國﹐即大人國。

因此我們不難看出決定一國的「大」和「小」乃統治者之本﹐他治國有道﹐不僅使人民經濟上得以富裕安康﹐更重要的是他實施的國策實際上是不斷使人民的內在素質得到昇華而成為君子國﹐那他則可謂明君﹐如﹕中國的漢唐盛世﹐十九世紀的大英帝國﹐和今天的美國和日本。

而相反﹐如他是個實足的暴君和昏君﹐他治國之策實乃魚肉百姓﹐勞民傷財﹐以至使得舉國上下民不聊生﹐生靈塗炭﹐那他就應馬上不息一切代價地被推翻。因他行的國策只能使一國國體和國民素質變得越來越「小」﹐以至國非國﹐民非民﹐民族之尊毀于一旦。如﹕商紂﹐秦始﹐以及近代的毛澤東。

今日的中共也自知毛澤東所犯下的罪行﹐而恥於言明﹐因其仍是毛思想的嫡系傳人﹐故把罪則全歸於四人幫﹐而重啟劉鄧路線﹐或曰走資派﹐或曰修正主義﹐但其根本仍是斯大林毛式的高壓官僚政治﹐故仍可釀成如1989年的天安門大屠殺。而此類鎮壓其實一直在進行中﹕如:對網路的封鎖﹐言論的取締﹐和無情地對異議及非官方宗教人士的監禁﹐摧殘﹐乃至殺害。我們可以直言不諱地道出無產階級專政實乃小人當道的國策﹐它只能造就一個無比龐大的小人國﹗一覽今日吾國國民的素質和精神面貌就足以論證共產社會主義的失敗﹗

所以我們期待的如中共黨魁胡錦濤所述的「中華民族偉大復興」是不可能在中共的暴政下產生的﹐他的治國之道依靠的就是暴力和欺騙。故在中共統治下的由五星紅旗代表的中國乃一不折不扣的「小人成堆」的小人國。

Short Poems

FRC

演義春秋幾回頭
英氣尚存誰人愁
聯邦共和眾目期
五彩旌旗揚九洲

***

二十無從何所慮
遠懮近患聚吾身
三朝百歲未成翔
道坎任重當逾越

***

集萬千之大成
造華夏之新貌

憶

我只是這時代的一個過客
走在這無窮無盡的隧道中
窗外忽明忽暗
時而野處穴居茹毛飲血
時而從飛船上空降至神州大地
去進入那又一場戰國時代

CONFUCIANISM

I need to clarify this millennium-old misinterpretation:

中國的先知孔子曾說“民可使由之，不可使知之。”語出《論語》‧《泰伯篇》。在中國的文革“批林批孔”運動中，孔子不但被批倒批臭，而且被判定爲“愚民政策”的鼻祖。其實孔子所說的意思完全相反，這是古漢語不設標點符號而産生的誤讀。

孔子的原意為“民可，使由之；[民]不可，使知之。”兩個標點，差之毫釐，謬之千里！其意是：人民可以做到的，就要使他們自由地去做；人民做不到的，也應該讓他們知道和明白其中的道理。

One of the major tasks of FPC is therefore re-erect the statue of Confucius to the center of our national/spiritual altar, and propagate the orthodox teaching of Confucianism as a key counterpart of modern education. As the world had already had enough and gradually become disenchanted with this hyper-crazed ultra-modernism, high-modernism, and post-modernism, it is rightly as Sam. P. Huntington had postulated that the New World Order is to be a resurgence of an epoch of "New Age" orthodoxy. To wit, it is going to be settled down with fundamental and canonical teachings of Judaism, Christianity, Islam, Buddhism, and Confucianism. Not any single one sect shall overshadow the other, and it is in this light of democratic-republican ethos and the separation of church and state that FPC shall enforce equal-rights among all religious practices.

Nevertheless, as our Great Ancestor and Prophet had foreseen how the Chinese Civilization ought to carry on with her own national integrity and her own idiosyncratic moral code, it is the responsibility of FPC, whose staunch conservative stance has made it to be the most vocal advocate to establish Confucianism as the central canon of Chinese Spirit. However, only this time, more than two millenniums later that it isn’t going to invalidate all other teachings like the resolution drawn during the Han Dynasty in the 2nd Century B.C. , (罷黷百家，獨尊儒術), but simply making a manifestation to our compatriots a true sense of our national identity, which has gotten almost destroyed at the merciless hands of Red Terror.

Here I dedicate another aphorism from the Analects of Confucius to all of those who wish to seek the true sense of Chinese Identity, and thus in turn endow a meaning and essence to our nation:

子曰﹕“興於《詩》﹐立於《禮》﹐成於《樂》。”